[410] _Ibid._, X., viii. 1.

[411] _Hom._ XIV., _On Ezechiel_.

[412] _Ethics_, V., i. 15.

[413] _Hom._ XIV., _On Ezechiel_.

[414] Ecclus. xli. 1-6.

[415] _Ethics._, X., viii. 2.

[416] _Ibid._, V., ii. 4.

[417] _Ethics_, VI., v. 4.

[418] _Ibid._, X., viii. 2.

[419] _De Officiis_, I., v.

[420] _Hom._ XIV., _On Ezechiel_.

[421] _Conjuratio Catilinae_, li.

[422] _Of the City of G.o.d_, xix. 2, 3, and 19.

[423] Job x.x.xi. 14, 23.

[424] _Hom._ XIV., _On Ezechiel_.

[425] _On the Words of the Lord, Sermon_ civ., _alias_ xxvii. 1.

[426] _Hom._ V., _On Ezechiel_.

[427] _Metaphysics_, I., i. 9.

[428] _Hom._ XIV., _On Ezechiel_.

[429] xxii. 30.

[430] _On the Trinity_, xiv. 9.

[431] _Of the Heavenly Hierarchy_, vii.

[432] S. Matt. xviii. 10.

[433] 1 John iii. 2.

[434] x.x.xi. 34.

[435] _Moralia in Job_, ii. 2.

[436] _Hom._ V., _On Ezechiel_.

[437] Ps. lxv. 8-12.

QUESTION CLx.x.xII

OF THE COMPARISON BETWEEN THE ACTIVE AND THE CONTEMPLATIVE LIFE

I. Is the Active Life preferable to the Contemplative?

Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, _Confessions_, X., xliii. 70 " _On Psalm_ xxvi.

II. Is the Active Life more Meritorious than the Contemplative?

III. Is the Active Life a Hindrance to the Contemplative Life?

Cardinal Cajetan, On the True Interior Life S. Augustine, _Sermon_, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative?

I

Is the Active Life preferable to the Contemplative?

The Lord said: _Mary hath chosen the best part, which shall not be taken away from her._[438] And by Mary is signified the contemplative life, which is consequently to be preferred to the active.

There is no reason why one thing should not be in itself more excellent than another while yet this latter is, for certain reasons, preferable to it. Absolutely speaking, then, the contemplative life is better than the active. And the Philosopher[439] alleges eight proofs of this.

Firstly, that the contemplative life pertains to that which is best in a man, namely his intellect and its proper objects, _i.e._ intelligible truths, whereas the active life is concerned with external things. Hence Rachel, who typifies the contemplative life, is interpreted as meaning "the Beginning seen"; while Lia, who was blear-eyed, typifies, according to S. Gregory, the active life.[440]

Secondly, because the contemplative life can be more continuous, even though we cannot maintain our contemplation at its highest pitch; thus Mary, who is typical of the contemplative life, is depicted as sitting ever at the Lord's feet.

Thirdly, because the delights of the contemplative life surpa.s.s those of the active life; whence S. Augustine says[441]: "Martha was troubled, but Mary feasted."

Fourthly, because in the contemplative life a man is more independent, since for this kind of life he needs less; whence we read: _Martha, Martha, thou art careful, and art troubled about many things._[442]

Fifthly, because the contemplative life is loved rather for its own sake, whereas the active life is directed towards an end other than itself; whence it is said in Ps. xxvi. 4: _One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life._

Sixthly, because the contemplative life consists in a certain stillness and repose, as is said in Ps. xlv. 11: _Be still, and see that I am G.o.d._

Seventhly, because the contemplative life is occupied with Divine things whereas the active life is occupied with human things; whence S.

Augustine says[443]: "In the beginning was the Word: see What Mary heard! The Word was made Flesh; see to What Martha ministered!"

Eighthly, because the contemplative life pertains to that which is more peculiar to man--namely, his intellect--whereas in the works of the active life our inferior powers--those, namely, which we share with the brute creation--have a part; whence, in Ps. x.x.xv. 7, after saying: _Beasts and men Thou wilt preserve, O Lord_, the Psalmist adds what belongs to men alone: _In Thy light we shall see light._

And the Lord Himself gives a ninth reason when He says: _Mary hath chosen the best part which shall not be taken away from her_,[444] words which S. Augustine thus expounds: "Not that thou, Martha, hast chosen badly, but that Mary hath chosen better; and see in what sense she hath chosen better: because it _shall not be taken away from her_; for from thee shall one day be taken away the burden of necessity; but eternal is the sweetness of truth."[445]

But in a certain sense, and in certain cases, the active life is to be chosen in preference to the contemplative, and this by reason of the needs of this present life; as also the Philosopher says: "To practise philosophy is better than to become rich; but to become rich is better for one who suffers need."[446]

Some, however, think that the active life is preferable to the contemplative, thus: